text:
Song of Solomon 1 Bible Commentary
Song of Solomon 1
<< Song of Solomon | Song of Solomon 1 | Song of Solomon 2 >>
(Read all of Song of Solomon 1)
In this chapter, after the title of the book (v. 1), we have Christ and his church, Christ and a believer, expressing their esteem for each other. I. The bride, the church, speaks to the bridegroom (v. 2-4), to the daughters of Jerusalem (v. 5, 6), and then to the bridegroom (v. 7). II. Christ, the bridegroom, speaks in answer to the complaints and requests of his spouse (v. 8-11). III. The church expresses the great value she has for Christ, and the delights she takes in communion with him (v. 12-14). IV. Christ commends the church's beauty (v. 15). V. The church returns the commendation (v. 16, 17). Where there is a fire of true love to Christ in the heart this will be of use to blow it up into a flame.
We have here the title of this book, showing, 1. The nature of it; it is a song, that it might the better answer the intention, which is to stir up the affections and to heat them, which poetry will be very instrumental to do. The subject is pleasing, and therefore fit to be treated of in a song, in singing which we may make melody with our hearts unto the Lord. It is evangelical; and gospel-times should be times of joy, for gospel-grace puts a new song into our mouths, Ps. 98:1. 2. The dignity of it; it is the song of songs, a most excellent song, not only above any human composition, or above all other songs which Solomon penned, but even above any other of the scripture-songs, as having more of Christ in it. 3. The penman of it; it is Solomon's. It is not the song of fools, as many of the songs of love are, but the song of the wisest of men; nor can any man give a better proof of his wisdom than to celebrate the love of God to mankind and to excite his own love to God and that of others with it. Solomon's songs were a thousand and five (1 Ki. 4:32); those that were of other subjects are lost, but this of seraphic love remains, and will to the end of time. Solomon, like his father, was addicted to poetry, and, which way soever a man's genius lies, he should endeavor to honour God and edify the church with it. One of Solomon's names was Jedidiah— beloved of the Lord (2 Sa. 12:25); and none so fit to write of the Lord's love as he that had himself so great an interest in it; none of all the apostles wrote so much of love as he that was himself the beloved disciple and lay in Christ's bosom. Solomon, as a king, had great affairs to mind and manage, which took up much of his thoughts and time, yet he found heart and leisure for this and other religious exercises. Men of business ought to be devout men, and not to think that business will excuse them from that which is every man's great business— to keep up communion with God. It is not certain when Solomon penned this sacred song. Some think that he penned it after he recovered himself by the grace of God from his backslidings, as a further proof of his repentance, and as if by doing good to many with this song he would atone for the hurt he had perhaps done with loose, vain, amorous songs, when he loved many strange wives; now he turned his wit the right way. It is more probable that he penned it in the beginning of his time, while he kept close to God and kept up his communion with him; and perhaps he put this song, with his father's psalms, into the hands of the chief musician, for the service of the temple, not without a key to it, for the right understanding of it. Some think that it was penned upon occasion of his marriage with Pharaoh's daughter, but that is uncertain; the tower of Lebanon, which is mentioned in this book (ch. 7:4), was not built, as is supposed, till long after the marriage. We may reasonably think that when in the height of his prosperity he loved the Lord (1 Ki. 3:3) he thus served him with joyfulness and gladness of heart in the abundance of all things. It may be rendered, The song of songs, which is concerning Solomon, who as the son and successor of David, on whom the covenant of royalty was entailed, as the founder of the temple, and as one that excelled in wisdom and wealth, was a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and yet is a greater than Solomon; this is therefore a song concerning him. It is here fitly placed after Ecclesiastes; for when by the book we are thoroughly convinced of the vanity of the creature, and its insufficiency to satisfy us and make a happiness for us, we shall be quickened to seek for happiness in the love of Christ, and that true transcendent pleasure which is to be found only in communion with God through him. The voice in the wilderness, that was to prepare Christ's way, cried, All flesh is grass.
Verses 2-6
The spouse, in this dramatic poem, is here first introduced addressing herself to the bridegroom and then to the daughters of Jerusalem.
I. To the bridegroom, not giving him any name or title, but beginning abruptly: Let him kiss me; like Mary Magdalen to the supposed gardener (Jn. 20:15), If thou have borne him hence, meaning Christ, but not naming him. The heart has been before taken up with the thoughts of him, and to this relative those thoughts were the antecedent, that good matter which the heart was inditing, Ps. 45:1. Those that are full of Christ themselves are ready to think that others should be so too. Two things the spouse desires, and pleases herself with the thoughts of:—
1. The bridegroom's friendship (v. 2): "Let him kiss me with the kisses of his mouth, that is, be reconciled to me, and let me know that he is so; let me have the token of his favour." Thus the Old-Testament church desired Christ's manifesting himself in the flesh, to be no longer under the law as a schoolmaster, under a dispensation of bondage and terror, but to receive the communications of divine grace in the gospel, in which God is reconciling the world unto himself, binding up and healing what by the law was torn and smitten; as the mother kisses the child that she has chidden. "Let him no longer send to me, but come himself, no longer speak by angels and prophets, but let me have the word of his own mouth, those gracious words (Lu. 4:22), which will be to me as the kisses of the mouth, sure tokens of reconciliation, as Esau's kissing Jacob was." All gospel duty is summed up in our kissing the Son (Ps. 2:12); so all gospel-grace is summed up in his kissing us, as the father of the prodigal kissed him when he returned a penitent. It is a kiss of peace. Kisses are opposed to wounds (Prov. 27:6), so are the kisses of grace to the wounds of the law. Thus all true believers earnestly desire the manifestations of Christ's love to their souls; they desire no more to make them happy than the assurance of his favour, the lifting up of the light of his countenance upon them (Ps. 4:6, 7), and the knowledge of that love of his which surpasses knowledge; this is the one thing they desire, Ps. 27:4. They are ready to welcome the manifestation of Christ's love to their souls by his Spirit, and to return them in the humble professions of love to him and complacency in him, above all. The fruit of his lips is peace, Isa. 57:19. "Let him give me ten thousand kisses whose very fruition makes me desire him more, and, whereas all other pleasures sour and wither by using, those of the Spirit become more delightful." So bishop Reynolds. She gives several reasons for this desire. (1.) Because of the great esteem she has for his love: Thy love is better than wine. Wine makes glad the heart, revives the drooping spirits, and exhilarates them, but gracious souls take more pleasure in loving Christ and being beloved of him, in the fruits and gifts of his love and in the pledges and assurances of it, than any man ever took in the most exquisite delights of sense, and it is more reviving to them than ever the richest cordial was to one ready to faint. Note, [1.] Christ's love is in itself, and in the account of all the saints, more valuable and desirable than the best entertainments this world can give. [2.] Those only may expect the kisses of Christ's mouth, and the comfortable tokens of his favour, who prefer his love before all delights of the children of men, who would rather forego those delights than forfeit his favour, and take more pleasure in spiritual joys than in any bodily refreshments whatsoever. Observe here the change of the person: Let him kiss me; there she speaks of him as absent, or as if she were afraid to speak to him; but, in the next words, she sees him near at hand, and therefore directs her speech to him: "Thy love, thy loves" (so the word is), "I so earnestly desire, because I highly esteem it." (2.) Because of the diffuse fragrancy of his love and the fruits of it (v. 3): "Because of the savour of thy good ointment (the agreeableness and acceptableness of thy graces and comforts to all that rightly understand both them and themselves), thy name is as ointment poured forth, thou art so, and all that whereby thou hast made thyself known; thy very name is precious to all the saints; it is an ointment and perfume which rejoice the heart." The unfolding of Christ's name is as the opening of a box of precious ointment, which the room is filled with the odour of. The preaching of his gospel was the manifesting the savour of his knowledge in every place, 2 Co. 2:14. The Spirit was the oil of gladness wherewith Christ was anointed (Heb. 1:9), and all true believers have that unction (1 Jn. 2:27), so that he is precious to them, and they to him and to one another. A good name is as precious ointment, but Christ's name is more fragrant than any other. Wisdom, like oil, makes the face to shine; but the Redeemer outshines, in beauty, all others. The name of Christ is not now like ointment sealed up, as it had been long (Ask not after my name, for it is secret), but like ointment poured forth, which denotes both the freeness and fulness of the communications of his grace by the gospel. (3.) Because of the general affection that all holy souls have to him: Therefore do the virgins love thee. It is Christ's love shed abroad in our hearts that draws them out in love to him; all that are pure from the corruptions of sin, that preserve the chastity of their own spirits, and are true to the vows by which they have devoted themselves to God, that not only suffer not their affections to be violated but cannot bear so much as to be solicited by the world and the flesh, those are the virgins that love Jesus Christ and follow him whithersoever he goes, Rev. 14:4. And, because Christ is the darling of all the pure in heart, let him be ours, and let our desires be towards him and towards the kisses of his mouth.
2. The bridegroom's fellowship, v. 4. Observe here,
(1.) Her petition for divine grace: Draw me. This implies sense of distance from him, desire of union with him. "Draw me to thyself, draw me nearer, draw me home to thee." She had prayed that he would draw nigh to her (v. 2); in order to that, she prays that he would draw her nigh to him. "Draw me, not only with the moral suasion which there is in the fragrancy of the good ointments, not only with the attractives of that name which is as ointment poured forth, but with supernatural grace, with the cords of a man and the bands of love," Hos. 11:4. Christ has told us that none come to him but such as the Father draws, Jn. 6:44. We are not only weak, and cannot come of ourselves any further than we are helped, but we are naturally backward and averse to come, and therefore must pray for those influences and operations of the Spirit, by the power of which we are unwilling made willing, Ps. 110:3. "Draw me, else I move not; overpower the world and the flesh that would draw me from thee." We are not driven to Christ, but drawn in such a way as is agreeable to rational creatures.
(2.) Her promise to improve that grace: Draw me, and then we will run after thee. See how the doctrine of special and effectual grace consists with our duty, and is a powerful engagement and encouragement to it, and yet reserves all the glory of all the good that is in us to God only. Observe, [1.] The flowing forth of the soul after Christ, and its ready compliance with him, are the effect of his grace; we could not run after him if he did not draw us, 2 Co. 3:5; Phil. 4:13. [2.] The grace which God gives us we must diligently improve. When Christ by his Spirit draws us we must with our spirits run after him. As God says, I will, and you shall (Eze. 36:27), so we must say, "Thou shalt and we will; thou shalt work in us both to will and to do, and therefore we will work out our own salvation" (Phil. 2:12, 13); not only we will walk, but we will run after thee, which denotes eagerness of desire, readiness of affection, vigour of pursuit, and swiftness of motion. When thou shalt enlarge my heart then I will run the way of thy commandments (Ps. 119:32); when thy right hand upholds me then my soul follows hard after thee (Ps. 63:8); when with lovingkindness to us he draws us (Jer. 31:3) we with lovingkindness to him must run after him, Isa. 40:31. Observe the difference between the petition and the promise: "Draw me, and then we will run." When Christ pours out his Spirit upon the church in general, which is his bride, all the members of it do thence receive enlivening quickening influences, and are made to run to him with the more cheerfulness, Isa. 55:5. Or, "Draw me" (says the believing soul) "and then I will not only follow thee myself as fast as I can, but will bring all mine along with me: We will run after thee, I and the virgins that love thee (v. 3), I and all that I have any interest in or influence upon, I and my house (Jos. 24:15), I and the transgressors whom I will teach thy ways," Ps. 51:13. Those that put themselves forth, in compliance with divine grace, shall find that their zeal will provoke many, 2 Co. 9:2. Those that are lively will be active; when Philip was drawn to Christ he drew Nathanael; and they will be exemplary, and so will win those that would not be won by the word.
(3.) The immediate answer that was given to this prayer: The King has drawn me, has brought me into his chambers. It is not so much an answer fetched by faith from the world of Christ's grace as an answer fetched by experience from the workings of his grace. If we observe, as we ought, the returns of prayer, we may find that sometimes, while we are yet speaking, Christ hears, Isa. 65:24. The bridegroom is a king; so much the more wonderful is his condescension in the invitations and entertainments that he gives us, and so much the greater reason have we to accept of them and to run after him. God is the King that has made the marriage-supper for his Son (Mt. 22:2) and brings in even the poor and the maimed, and even the most shy and bashful are compelled to come in. Those that are drawn to Christ are brought, not only into his courts, into his palaces (Ps. 45:15), but into his presence-chamber, where his secret is with them (Jn. 14:21), and where they are safe in his pavilion, Ps. 27:5; Isa. 26:20. Those that wait at wisdom's gates shall be made to come (so the word is) into her chambers; they shall be led into truth and comfort.
(4.) The wonderful complacency which the spouse takes in the honour which the king put upon her. Being brought into the chamber, [1.] "We have what we would have. Our desires are crowned with unspeakable delights; all our griefs vanish, and we will be glad and rejoice. If a day in the courts, much more an hour in the chambers, is better than a thousand, than ten thousand, elsewhere." Those that are, through grace, brought into covenant and communion with God, have reason to go on their way rejoicing, as the eunuch (Acts 8:39), and that joy will enlarge our hearts and be our strength, Neh. 8:10. [2.] All our joy shall centre in God: "We will rejoice, not in the ointments, or the chambers, but in thee. It is God only that is our exceeding joy, Ps. 43:4. We have no joy but in Christ, and which we are indebted to him for." Gaudium in Domino— Joy in the Lord, was the ancient salutation, and Salus in Domino sempiterna— Eternal salvation in the Lord. [3.] "We will retain the relish and savour of this kindness of thine and never forget it: We will remember thy loves more than wine; no only thy love itself (v. 2), but the very remembrance of it shall be more grateful to us than the strongest cordial to the spirits, or the most palatable liquor to the taste. We will remember to give thanks for thy love, and it shall make more durable impressions upon us than any thing in this world."
(5.) The communion which a gracious soul has with all the saints in this communion with Christ. In the chambers to which we are brought we not only meet with him, but meet with one another (1 Jn. 1:7); for the upright love thee; the congregation, the generation, of the upright love thee. Whatever others do, all that are Israelites indeed, and faithful to God, will love Jesus Christ. Whatever differences of apprehension and affection there may be among Christians in other things, this they are all agreed in, Jesus Christ is precious to them. The upright here are the same with the virgins, v. 3. All that remember his love more than wine will love him with a superlative love. Nor is any love acceptable to Christ but the love of the upright, love in sincerity, Eph. 6:24.
II. To the daughters of Jerusalem, v. 5, 6. The church in general, being in distress, speaks to particular churches to guard them against the danger they were in of being offended at the church's sufferings, 1 Th. 3:3. Or the believer speaks to those that were professors at large in the church, but not of it, or to weak Christians, babes in Christ, that labour under much ignorance, infirmity, and mistake, not perfectly instructed, and yet willing to be taught in the things of God. She observed these by-standers look disdainfully upon her because of her blackness, in respect both of sins and sufferings, upon the account of which they though she had little reason to expect the kisses she wished for (v. 2) or to expect that they should join with her in her joys, v. 4. She therefore endeavors to remove this offence; she owns she is black. Guilt blackens; the heresies, scandals, and offences, that happen in the church, make her black; and the best saints have their failings. Sorrow blackens; that seems to be especially meant; the church is often in a low condition, mean, and poor, and in appearance despicable, her beauty sullied and her face foul with weeping; she is in mourning weeds, clothed with sackcloth, as the Nazarites that had become blacker than a coal, Lam. 4:8. Now, to take off this offence,
1. She asserts her own comeliness notwithstanding (v. 5): I am black, but comely, black as the tents of Kedar, in which the shepherds lived, which were very coarse, and never whitened, weather-beaten and discoloured by long use, but comely as the curtains of Solomon, the furniture of whose rooms, no doubt, was sumptuous and rich, in proportion to the stateliness of his houses. The church is sometimes black with persecution, but comely in patience, constancy, and consolation, and never the less amiable in the eyes of Christ, black in the account of men, but comely in God's esteem, black in some that are a scandal to her, but comely in others that are sincere and are an honour to her. True believers are black in themselves, but comely in Christ, with the comeliness that he puts upon them, black outwardly, for the world knows them not, but all glorious within, Ps. 45:13. St. Paul was weak, and yet strong, 2 Co. 12:10. And so the church is black and yet comely; a believer is a sinner and yet a saint; his own righteousnesses are as filthy rags, but he is clothed with the robe of Christ's righteousness. The Chaldee Paraphrase applies it to the people of Israel's blackness when they made the golden calf and their comeliness when they repented of it.
2. She gives an account how she came to be so black. The blackness was not natural, but contracted, and was owing to the hard usage that had been given her: Look not upon me so scornfully because I am black. We must take heed with what eye we look upon the church, especially when she is in black. Thou shouldst not have looked upon the day of thy brother, the day of his affliction, Obad. 12. Be not offended; for,
(1.) I am black by reason of my sufferings: The sun has looked upon me. She was fair and comely; whiteness was her proper colour; but she got this blackness by the burden and heat of the day, which she was forced to bear. She was sun-burnt, scorched with tribulation and persecution (Mt. 13:6, 21); and the greatest beauties, if exposed to the weather, are soonest tanned. Observe how she mitigates her troubles; she does not say, as Jacob (Gen. 31:40), In the day the drought consumed me, but, The sun has looked upon me; for it becomes not God's suffering people to make the worst of their sufferings. But what was the matter? [1.] She fell under the displeasure of those of her own house: My mother's children were angry with me. She was in perils by false brethren; her foes were those of her own house (Mt. 10:36), brethren by nature as men, by profession as members of the same sacred corporation, the children of the church her mother, but not of God her Father; they were angry with her. The Samaritans, who claimed kindred to the Jews, were vexed at any thing that tended to the prosperity of Jerusalem, Neh. 2:10. Note, It is no new thing for the people of God to fall under the anger of their own mother's children. It was thou, a man, my equal, Ps. 55:12, 13. This makes the trouble the more irksome and grievous; from such it is taken unkindly, and the anger of such is implacable. A brother offended is hard to be won. [2.] They dealt very hardly with her: They made me the keeper of the vineyards, that is, First, "They seduced me to sin, drew me into false worships, to serve their gods, which was like dressing the vineyards, keeping the vine of Sodom; and they would not let me keep my own vineyard, serve my own God, and observe those pure worships which he gave me in charge, and which I do and ever will own for mine." These are grievances which good people complain most of in a time of persecution, that their consciences are forced, and that those who rule them with rigour say to their souls, Bow down, that we may go over, Isa. 51:23. Or, Secondly, "They brought me into trouble, imposed that upon me which was toilsome, and burdensome, and very disgraceful." Keeping the vineyards was base servile work, and very laborious, Isa. 61:5. Her mother's children made her the drudge of the family. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. The spouse of Christ has met with a great deal of hard usage.
(2.) "My sufferings are such as I have deserved; for my own vineyard have I not kept. How unrighteous soever my brethren are in persecuting me, God is righteous in permitting them to do so. I am justly made a slavish keeper of men's vineyards, because I have been a careless keeper of the vineyards God has entrusted me with." Slothful servants of God are justly made to serve their enemies, that they may know his service, and the service of the kings of the countries, 2 Chr. 12:8; Deu. 28:47, 48; Eze. 20:23, 24. "Think not the worse of the ways of God for my sufferings, for I smart for my own folly." Note, When God's people are oppressed and persecuted it becomes them to acknowledge their own sin to be the procuring cause of their troubles, especially their carelessness in keeping their vineyards, so that it has been like the field of the slothful.
Here is, I. The humble petition which the spouse presents to her beloved, the shepherdess to the shepherd, the church and every believer to Christ, for a more free and intimate communion with him. She turns from the daughters of Jerusalem, to whom she had complained both of her sins and of her troubles, and looks up to heaven for relief and succour against both, v. 7. Here observe, 1. The title she gives to Christ: O thou whom my soul loveth. Note, It is the undoubted character of all true believers that their souls love Jesus Christ, which intimates both the sincerity and the strength of their love; they love him with all their hearts; and those that do so may come to him boldly and may humbly plead it with him. 2. The opinion she has of him as the good shepherd of the sheep; she doubts not but he feeds his flock and makes them rest at noon. Jesus Christ graciously provides both repast and repose for his sheep; they are not starved, but well fed, not scattered upon the mountains, but fed together, fed in green pastures and in the hot time of the day led by the still waters and made to lie down under a cool refreshing shade. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them; he carries them in his arms, Isa. 40:11. 3. Her request to him that she might be admitted into his society: Tell me where thou feedest. Those that would be told, that would be taught, what they are concerned to know and do, must apply to Jesus Christ, and beg of him to teach them, to tell them. "Tell me where to find thee, where I may have conversation with thee, where thou feedest and tendest thy flock, that there I may have some of my company." Observe, by the way, We should not, in love to our friends and their company, tempt them or urge them to neglect their business, but desire such an enjoyment of them as will consist with it, and rather, if we can, to join with them in their business and help to forward it. "Tell me where thou feedest, and there I will sit with thee, walk with thee, feed my flocks with thine, and not hinder thee nor myself, but bring my work with me." Note, Those whose souls love Jesus Christ earnestly desire to have communion with him, by his word in which he speaks to us and by prayer in which we speak to him, and to share in the privileges of his flock; and we may learn from the care he takes of his church, to provide convenient food and rest for it, how to take care of our own souls, which are our charge. 4. The plea she uses for the enforcing of this request: "For why should I be as one that turns aside by (or after) the flocks of thy companions, that pretend to be so, but are really thy competitors, and rivals with thee." Note, Turning aside from Christ after other lovers is that which gracious souls dread, and deprecate, more than any thing else. "Thou wouldst not have me to turn aside, no, nor to be as one that turns aside; tell me then, O tell me, where I may be near thee, and I will never leave thee." (1.) "Why should I lie under suspicion, and look as if I belonged to some other and not to thee? Why should I be thought by the flocks of our companions to be a deserter from thee, and a retainer to some other shepherd?" Good Christians will be afraid of giving any occasion to those about them to question their faith in Christ and their love to him; they would not do any thing that looks like unconcernedness about their souls; or uncharitableness towards their brethren, or that savours of indifference and disaffection to holy ordinances; and we should pray to God to direct us into and keep us in the way of our duty, that we may not so much as seem to come short, Heb. 4:1. (2.) "Why should I lie in temptation to turn aside, as I do while I am absent from thee?" We should be earnest with God for a settled peace in communion with God through Christ, that we may not be as waifs and strays, ready to be picked up by him that next passes by.
II. The gracious answer which the bridegroom gives to this request, v. 8. See how ready God is to answer prayer, especially prayers for instruction; even while she is yet speaking, he hears. Observe, 1. How affectionately he speaks to her: O thou fairest among women! Note, Believing souls are fair, in the eyes of the Lord Jesus, above any other. Christ sees a beauty in holiness, whether we do or no. The spouse has called herself black, but Christ calls her fair. Those that are low in their own eyes are so much the more amiable in the eyes of Jesus Christ. Blushing at their own deformity (says Mr. Durham) is a chief part of their beauty. 2. How mildly he checks her for her ignorance, in these words, If thou know not, intimating that she might have known it if it had not been her own fault. What! dost thou not know where to find me and my flock? Compare Christ's answer to a like address of Philip's (Jn. 14:9), Have I been so long time with you, and yet hast thou not known me, Philip? But, 3. With what tenderness he acquaints her where she might find him. If men say, Lo, here is Christ, or, Lo, he is there, believe them not, go not after them, Mt. 24:23, 26. But, (1.) Walk in the way of good men (Prov. 2:20), follow the track, ask for the good old way, observe the footsteps of the flock, and go forth by them. It will not serve to sit still and cry, "Lord, show me the way," but we must bestir ourselves to enquire out the way; and we may find it by looking which way the footsteps of the flock lead, what has been the practice of godly people all along; let that practice be ours, Heb. 6:12; 1 Co. 11:1. (2.) Sit under the direction of good ministers: "Feed thyself and thy kids besides the tents of the under-shepherds. Bring thy charge with thee" (it is probable that the custom was to commit the lambs and kids to the custody of the women, the shepherdesses); "they shall all be welcome; the shepherds will be no hindrance to thee, as they were to Reuel's daughters (Ex. 2:17), but helpers rather, and therefore abide by their tents." Note, Those that would have acquaintance and communion with Christ must closely and conscientiously adhere to holy ordinances, must join themselves to his people and attend his ministers. Those that have the charge of families must bring them with them to religious assemblies; let their kids, their children, their servants, have the benefit of the shepherds' tents.
III. The high encomiums which the bridegroom gives of his spouse. To be given in marriage, in the Hebrew dialect, is to be praised (Ps. 78:63, margin), so this spouse is here; her husband praises this virtuous woman (Prov. 31:28); he praises her, as is usual in poems, by similitudes. 1. He calls her his love (v. 9); it is an endearing compellation often used in this book: "My friend, my companion, my familiar." 2. He compares her to a set of strong and stately horses in Pharaoh's chariots. Egypt was famous for the best horses. Solomon had his thence; and Pharaoh, no doubt, had the choicest the country afforded for his own chariots. The church had complained of her own weakness, and the danger she was in of being made a prey of by her enemies: "Fear not," says Christ; "I have made thee like a company of horses; I have put strength into thee as I have done into the horse (Job 39:19), so that thou shalt with a gracious boldness mock at fear, and not be affrighted, like the lion, Prov. 28:1. The Lord has made thee as his goodly horse in the day of battle, Zec. 10:3. I have compared thee to my company of horses which triumphed over Pharaoh's chariots, the holy angels, horses of fire." Hab. 3:15, Thou didst walk through the sea with thy horses; and see Isa. 63:13. We are weak in ourselves, but if Christ make us as horses, strong and bold, we need not fear what all the powers of darkness can do against us. 3. He admires the beauty and ornaments of her countenance (v. 10): Thy cheeks are comely with rows of jewels, the attire of the head, curls of hair, or favourites (so some), or knots of ribbons; thy neck also with chains, such as persons of the first rank wear, chains of gold. The ordinances of Christ are the ornaments of the church. The graces, gifts, and comforts of the Spirit, are the adorning of every believing soul, and beautify it; these render it, in the sight of God, of great price. The ornaments of the saints are many, but all orderly disposed in rows and chains, in which there is a mutual connexion with and dependence upon each other. The beauty is not from any thing in themselves, from the neck or from the cheeks, but from ornaments with which they are set off. It was comeliness which I put upon thee, said the Lord God; for we were born not only naked, but polluted, Eze. 16:14.
IV. His gracious purpose to add to her ornaments; for where God has given true grace he will give more grace; to him that has shall be given. Is the church courageous in her resistance of sin, as the horses in Pharaoh's chariots? Is she comely in the exercise of grace, as with rows of jewels and chains of gold? She shall be yet further beautified (v. 11): We will make thee borders of gold, inlaid, or enamelled, with studs of silver. Whatever is wanting shall be made up, till the church and every true believer come to be perfect in beauty; see Eze. 16:14. This is here undertaken to be done by the concurring power of the three persons in the Godhead: We will do it; like that (Gen. 1:26), "Let us make man; so let us new-make him, and perfect his beauty." The same that is the author will be the finisher of the good work; and it cannot miscarry.
Verses 12-17
Here the conference is carried on between Christ and his spouse, and endearments are mutually exchanged.
I. Believers take a great complacency in Christ, and in communion with him. To you that believe he is precious, above any thing in this world, 1 Pt. 2:7. Observe,
1. The humble reverence believers have for Christ as their Sovereign, v. 12. He is a King in respect both of dignity and dominion; he wears the crown of honour, he bears the sceptre of power, both which are the unspeakable satisfaction of all his people. This King has his royal table spread in the gospel, in which is made for all nations a feast of fat things, Isa. 25:6. Wisdom has furnished her table, Prov. 9:1. He sits at this table to see his guests (Mt. 22:11), to see that nothing be wanting that is fit for them; he sups with them and they with him (Rev. 3:20); he has fellowship with them and rejoices in them; he sits at his table to bid them welcome, and to carve for them, as Christ broke the five loaves and gave to his disciples, that they might distribute to the multitude. He sits there to receive petitions, as Ahasuerus admitted Esther's petition at the banquet of wine. He has promised to be present with his people in his ordinances always. Then believers do him all the honour they can, and study how to express their esteem of him and gratitude to him, as Mary did when she anointed his head with the ointment of spikenard that was very costly, one pound of it worth three hundred pence, and so fragrant that the house was filled with the pleasing odour of it (Jn. 12:3), which story seems as if it were designed to refer to this passage, for Christ was then sitting at table. When good Christians, in any religious duty, especially in the ordinance of the Lord's supper, where the King is pleased, as it were, to sit with us at his own table, have their graces exercised, their hearts broken by repentance, healed by faith, and inflamed with holy love and desires toward Christ, with joyful expectations of the glory to be revealed, then the spikenard sends forth the smell thereof. Christ is pleased to reckon himself honoured by it, and to accept of it as an instance of respect to him, as it was in the wise men of the east, who paid their homage to the new-born King of the Jews by presenting to him frankincense and myrrh. The graces of God's Spirit in the hearts of believers are exceedingly precious in themselves and pleasing to Christ, and his presence in ordinances draws them out into act and exercise. If he withdraw, graces wither and languish, as plants in the absence of the sun; if he approach, the face of the soul is renewed, as of the earth in the spring; and then it is time to bestir ourselves, that we may not lose the gleam, not lose the gale; for nothing is done acceptably but what grace does, Heb. 12:28.
2. The strong affection they have for Christ as their beloved, their well-beloved, v. 13. Christ is not only beloved by all believing souls, but is their well-beloved, their best-beloved, their only beloved; he has that place in their hearts which no rival can be admitted to, the innermost and uppermost place. Observe, (1.) How Christ is accounted of by all believers: He is a bundle of myrrh and a cluster of camphire, something, we may be sure, nay, every thing, that is pleasant and delightful. The doctrine of his gospel, and the comforts of his Spirit, are very refreshing to them, and they rest in his love; none of all the delights of sense are comparable to the spiritual pleasure they have in meditating on Christ and enjoying him. There is a complicated sweetness in Christ and an abundance of it; there is a bundle of myrrh and a cluster of camphire. We are not straitened in him whom there is all fulness. The word translated camphire is copher, the same word that signifies atonement or propitiation. Christ is a cluster of merit and righteousness to all believers; therefore he is dear to them because he is the propitiation for their sins. Observe what stress the spouse lays upon the application: He is unto me, and again unto me, all that is sweet; whatever he is to others, he is so to me. He loved me, and gave himself for me. He is my Lord, and my God. (2.) How he is accepted: He shall lie all night between my breasts, near my heart. Christ lays the beloved disciples in his bosom; why then should not they lay their beloved Saviour in their bosoms? Why should not they embrace him with both arms, and hold him fast, with a resolution never to let him go? Christ must dwell in the heart (Eph. 3:17), and, in order to that, the adulteries must be put from between the breasts (Hos. 2:2), no pretender must have his place in the soul. He shall be as a bundle of myrrh, or perfume bag, between my breasts, always sweet to me; or his effigies in miniature, his love-tokens, shall be hung between my breasts, according to the custom of those that are dear to each other. He shall not only be laid their for a while, but shall lie there, shall abide there.
II. Jesus Christ has a great complacency in his church and in every true believer; they are amiable in his eyes (v. 15): Behold, thou art fair, my love; and again, Behold, thou art fair. He says this, not to make her proud (humility is one principal ingredient in spiritual beauty), but, 1. To show that there is a real beauty in holiness, that all who are sanctified are thereby beautified; they are truly fair. 2. That he takes great delight in that good work which his grace has wrought on the souls of believers; so that though they have their infirmities, whatever they think of themselves, and the world thinks of them, he thinks them fair. He calls them friends. The hidden man of the heart, in that which is not corruptible, is in the sight of God of great price, 1 Pt. 3:4. 3. To comfort weak believers, who are discouraged by their own blackness; let them be told again and again that they are fair. 4. To engage all who are sanctified to be very thankful for that grace which has made them fair, who by nature were deformed, and changed the Ethiopian's skin. One instance of the beauty of the spouse is here mentioned, that she has doves' eyes, as ch. 4:1. Those are fair, in Christ's account, who have, not the piercing eye of the eagle, but the pure and chaste eye of the dove, not like the hawk, who, when he soars upwards, still has his eye upon the prey on earth, but a humble modest eye, such an eye as discovers a simplicity and godly sincerity and a dove-like innocency, eyes enlightened and guided by the Holy Spirit, that blessed Dove, weeping eyes. I did mourn as a dove, Eze. 7:16.


text:
All Events Breakin' Convention Presents Open Art Surgery
Our Work Our Team Our History Contact Us Partner With Us
Professional Development Youth Projects Partner Projects
Opportunities EAST Summer School
BCTV Social Press
Home Festival Touring Events All Events Breakin' Convention Presents Open Art Surgery About Our Work Our Team Our History Contact Us Partner With Us Education Professional Development Youth Projects Partner Projects Get Involved Opportunities EAST Summer School Media BCTV Social Press Shop
A hip hop choreographer's course. 13-25 January 2020.
Breakin' Convention knows the UK has a wealth of hip hop dance talent.
That's why Breakin' Convention is pleased to offer four hip hop choreographers a unique opportunity to go Back To The Lab. Participants, along with up to four of their own dancers, will work with dance heavyweights, Jonzi D, Jonathan Burrows, Ivan Blackstock and Anthony Ekundayo-Lennon over two exciting weeks of mentoring, experimenting and devising new work.
Aimed at experienced choreographers, the course is designed to explore new ways of approaching choreography, direction and staging. We aim to give you the means to approach your work from fresh, new angles without losing the essence of what you do. Breakin' Convention is committed to the elevation of the UK's hip hop dance theatre development and believe this is a valuable opportunity for even the most accomplished choreographers to go Back To The Lab! There is also one place open to a choreographer from outside the UK.
Please send the following to michelle@breakinconvention.com:
Your contact details including name, email, telephone and address.
A statement of your present artistic focus, background on the dancers you work with and your reasons for wishing to attend Back To The Lab (400 words max).
A link to footage of your work.
If you are based outside of London and require accommodation and travel in order to attend the course.
Participants and their dancers must be able to commit to both weeks of the course. Please do not apply if you are unable to make any of the dates.
The deadline for applications is Sunday 30 September 2018. You will be informed of our final decision by Friday 5 October 2018.
If you have any questions please contact Michelle Norton on +44 (0) 20 7863 8220 or michelle@breakinconvention.com
The course is free. Participating choreographers will receive £300 towards living expenses and will also receive £300 per dancer for up to four dancers.
Accommodation and travel are available for choreographers and dancers attending the course from outside London. Please indicate on your application if this support is required. Local travel will not be covered for London-based artists. A travel bursary of up to £150 per person is available to choreographers from outside the UK.
Week 1: Mon 13 – Fri 17 January 2020
Led by Jonathan Burrows with Jonzi D, you will work alongside the other participants taking part in workshops exploring a variety of choreographic methods through practical and discussion-based lessons.
The focus of the week will be looking at alternative approaches to animating a story, concept or idea through hip hop dance movement and technique.
The aim of Week 1 is to challenge participants to try and work in different ways and gain new choreographic tools.
Week 2: Mon 20 – Sat 25 January 2020
The second week of the course is led by Jonzi D, Ivan Blackstock & Anthony Ekundayo-Lennon. Here you will devise and develop a new idea, with your own dancers, and apply the skills you have learned during Week 1. The week will culminate, on the Saturday night, in the Back To The Lab performance in the Lilian Baylis Studio. You will share the work (in progress) that you have developed and it will then be opened up to the audience for questions and criticism.
The aim of Week 2 is to give you the time, space and opportunity to experiment with new ideas and approaches without the pressure of a formal performance. It allows you to put into practise what you have learned, take creative risks you might otherwise not and receive high quality mentorship.
Participants will receive mentorship from a lighting designer who will work on lighting plans for your work. You will also attend dance shows at Sadler's Wells and spend time post-show with Jonzi and the other participants critiquing the work. There will also be other sessions from a range of industry experts on funding, producing and touring and marketing, and your performances will be filmed and photographed professionally.
Lead Mentors
Jonzi D
Jonzi is the founder and Artistic Director of Breakin' Convention and Associate Artist at Sadler's Wells. He has been actively involved in British hip hop culture since the early eighties and is widely regarded as a pioneer of hip hop theatre. Since graduating from the London Contemporary Dance School, he founded Jonzi D Productions and created Lyrikal Fearta, Aeroplane Man, TAG... Just Writing My Name and Markus The Sadist and The Letter, in response to being offered an MBE.
Jonathan Burrows
Jonathan danced with the Royal Ballet for 13 years before pursuing his own choreography. His main focus now is an ongoing series of duets with the composer Matteo Fargion, with whom he has given over 300 performances across 31 countries. They are contributing artists for William Forsythe's Motionbank website project. Other high profile commissions include work for Sylvie Guillem, Forsythe's Ballett Frankfurt and the National Theatre. Burrows has been an Associate Artist at Kunstencentrum Vooruit in Gent, London's South Bank Centre and Kaaitheater Brussels. He is a visiting member of faculty at PARTS in Brussels and has been Guest Professor at universities in London, Hamburg, Berlin and Giessen. A Choreographer's Handbook (2010) by Jonathan is available from Routledge Publishing.
Anthony Ekundayo Lennon
Accomplished actor and director, Anthony is the newly appointed Trainee Artistic Director at Talawa Theatre Company where he previously directed the (TYPT) sell-out production of Hatch at Hackney Showroom. He is also Resident Director for the world premiere of An Officer and a Gentleman UK tour. He's directed his own re-visioning of Shakespeare's Othello set in a world of 'Black Ops,' eavesdropping, surveillance and conspiracy at the Birmingham Hippodrome and also Article 8, George and BATR Zone C at Theatre 503. He was the assistant director on Iqbal Khan's production of Othello at the Royal Shakespeare Company and has been staff director at the National Theatre as well as assisting at the Almeida, Tricycle, Royal Court, Theatre Royal Stratford East and Talawa Theatre Company. His career highlight was as assistant director on Debbie Allen's all-black production of Cat On A Hot Tin Roof.
Ivan Blackstock
Ivan Blackstock describes himself as multifaceted artist and curator who has his roots in hip hop and pop culture, stimulating audiences through movement with multi-disciplinary art forms in conventional and unconventional environments. Blackstock invites the audience to his world of conceptual methods of sound and visual storytelling. His signature style of work has a multi-sensory edge-like quality with an incredible dexterous punch. He works closely in breaking structures and forming new ones using many tools and methods through research and improvisation and to support his concepts for each creative work.
Sign up with your email address to hear all the latest events, opportunities and announcements from Breakin' Convention.
You will be added to our general email list, and can unsubscribe at any time.
020 7863 8214 info@breakinconvention.com
Terms and ConditionsCookies Policy
Aug 5, 2019 – Aug 9, 2019 Hip Hop Theatre One Week Workshop - Part of EAST Education - Summer School 2019 Aug 5, 2019 – Aug 9, 2019
Sep 7, 2019 Open Art Surgery London Sep 7, 2019
Sep 27, 2019 – Sep 28, 2019 Breakin' Convention Presents Yaman Okur's 1mm Au Dessus Du Sol Sep 27, 2019 – Sep 28, 2019

redpajama_set_name: RedPajamaCommonCrawl


text:
City Operations (2018)
Community Plan (2020)
GO GREENER COMMISSION
Learn how to take personal steps to reduce your carbon footprint
Learn what's new in the community and how to get involved
Learn about past projects that have been sponsored by the commission
Nominate an outstanding member of the community that's working towards supporting the Commission's Mission
Learn how to take personal steps to reduce on your carbon footprint
The West Lafayette Go Greener Commission promotes environmental health in our community for present and future generations. The commission gathers and disseminates information; plans and promotes practical initiatives and public policies; and measures, monitors and reports on our community's progress on sustainability.
wlggcommission@gmail.com


Osiris was the Ancient Egyptian god of the afterlife. He was depicted as a man with green skin, with the typical pharaoh beard, mummy-wrapped at the legs, holding a symbolic crook and flail and wearing the atef crown. He was the brother and husband of Isis, and the father of Horus.


A twist on the classic Kentucky cocktail, the Chocolate Mint Julep is a sweet sipper for spring and summer. Made with a chocolate mint-infused syrup, oaky bourbon and a heap of crushed ice, this drink is perfect for horse-race-watching and summer cocktail parties.
It's because I come from a family of gardeners: my great-grandmother, both grandmothers, aunts, mom and dad all have amazing gardening skills. Also, my brother has a huge succulent collection that would make anyone I know on Instagram super jealous.
Their yards are always abloom with something colorful, and they have happy indoor plants too. They know every flower name and how best to care for it.
Me on the other hand? I have struggled to keep my plant babies alive for years.
Last year I tried my hand at a vegetable garden. Tomatoes, peppers, melons. A few things grew, mostly everything was eaten by bugs? rabbits? deer, maybe? before it was even ripe.
I'm slowly getting better, though. Right now I'm focusing on my herbs and outside my slow-growing, indoor succulent collection.
I just ordered a trial subscription of Succulent Studio and my first two plants arrived — yay! And now I am running out of window space, alas.
My herb garden on the other hand is doing pretty great. This is year four or five of attempting to keep an herb garden. Some things are the same: Basil and cilantro continue to allude me. So difficult!
But mint? Mint and I are BFFs now. It is flourishing and I'm happy to have found the perfect spot for it.
This year I bought a chocolate mint plant to experiment with, and I decided to throw it into a chocolate mint simple syrup for cocktail experimentation. Chris and I loved using it in this Chocolate Mint Julep, so I just had to share it with you!
Simple syrups are such an easy way to tweak a cocktail recipe. I love infusing syrups with herbs, spices and fruits for a totally new flavor profile.
Chocolate mint is a variation on the mint plant that actually smells and tastes a bit like chocolate! Just like a peppermint patty or an after-dinner mint.
Using the chocolate mint syrup in a julep recipe makes for a sweet twist on the classic Kentucky recipe. So great for the derby or all summer long, really!
If you like chocolate and mint together, you'll love this cocktail. Cheers, y'all!
In a saucepan, stir together sugar and water and bring to a medium temperature. When sugar dissolves, add mint sprigs. Bring to a low boil and remove from heat. Let syrup cool completely. Store in an airtight container, up to two weeks.
In a cocktail shaker, add whiskey and the chocolate mint simple syrup. Top with ice and replace the lid lid. Shake briefly.
Pack two julep cups or rocks glasses with crushed ice. Top with chocolate mint julep mixture, then more crushed ice. Garnish each glass with a mint sprig.
I like this recipe. I have a huge mint bed. My wife loves Mojitos and I am a julip fan. I think next spring we will add some chocolate mint not to the garden mix!
That sounds amazing, Donald! You should definitely incorporate Chocolate Mint into your garden — it's so good!
does chocolate get added in the recipe?
Hey Desmond, this is a great question. I used the chocolate mint plant to make the chocolate mint simple syrup — it grows with a chocolate flavor so I did not add additional cocoa or chocolate. However, you could make it with actual chocolate or cocoa instead if you prefer or if you cannot find the chocolate mint plant. I have not tried that myself with this julep recipe, but if you do please let me know!


text:
Q: Open file found with 'find' command This is probably an easy one, but I can't figure it out and it's pretty much not searchable. In a folder hierarchy I have exactly one file of type xyz. I want to find that file and open it with a terminal command.
find . -name *.xyz

This will return the file I'm looking for. Now how do I open it automatically, without typing the name?
find . -name *xyz | open

This doesn't work. It says it doesn't found the open command.

A: You need to know what program you want to use to open the file.  If it's an image, you could use gwenview or something.
Taking input and turning it into arguments is done with xargs.  And you'll want to escape that wildcard...
find . -name \*xyz | xargs gwenview

And to handle spaces in filenames....
find . -name \*xyz | xargs -d"\n" gwenview

A: The command you're looking for is called xdg-open
Try your command with it:
xdg-open "$(find . -name '*xyz' | head -n1)"

A: As others have pointed out, your question isn't quite specific enough to answer clearly. So, guessing at another possible meaning:  If you mean that you want to run it as an executable, (meaning that your program is an executable) tell the shell that you want to substitute the output of the find command as part of the command line:
$(find . -name *.xyz)

A: @retracile is correct. You need to open it with 'something'. However, I prefer to use exec over xargs.
find . -name '*.xyz' -exec cat {} \;
this will return cat fileFound.xyz; cat fileFound2.xyx; etc.. however, you are only expecting to find one file.
note that changing \; to + would return cat fileFound.xyz fileFound2.xyz depending on case the later maybe the preferred choice.
for more on this I would direct you to this question

A: If you wanted to open all the files found by find in separate tabs in a single instance of vim, you could do this:
find . -name \*xyz | xargs vim -p

A: find . -name "hello.txt" -exec xdg-open {} +
I am using Linux and this command opened the text file in linux default text editor you might have to use open instead of xdg-open.

redpajama_set_name: RedPajamaStackExchange


text:
Wayne Gretzky unsure if he ever had a concussion
Mike Zeisberger
Dec 02, 2015 • Last Updated December 2, 2015 • 4 minute read
Photo by CP
As the NHL's all-time leading scorer, Gretzky remains one of the most highly-respected spokesmen for the sport. In the first leg of a two-part, 1-on-1 interview with the Sun, The Great One gives his take on the concussion issue that has become a hot-button topic in the hockey world.
You were told that your marbles were scrambled. Or that you had been "lit up" by an opposing player out on the ice.
During Wayne Gretzky's playing days, you were told all sorts of things like that.
What you weren't told is that you had suffered the C-word.
As in concussion.
Because, according to Gretzky, that term was hardly ever used, if at all. Nor was much known about it.
"We probably didn't know what a concussion was back in those days," Gretzky told the Sun on Wednesday night. "It was more a case of "Take two aspirins and come back in the morning."
"If you had a headache, maybe you practised, maybe you didn't practise."
Imagine that. No concussion protocol. No routine of having players sent to the dark room if there was the slightest suspicion that a few brain waves might be erratic.
Instead, you sucked it up. At least that's what you were told. You went back in the game -- or, at least, returned to action when the ringing between your ears became at least bearable enough for you to be able to play.
To this day, Gretzky marvels at the advancement in medical testing that has brought the dangers of concussions to the forefront, a huge sign of progress in terms of player safety. As such, he is quite understanding when it comes to the concerns players from both today and yesteryear have concerning this sensitive issue, one that rightly has emerged as a hot-button topic in all sports.
Just last week, 24 former NHL players joined the highly-publicized class-action lawsuit alleging the league was aware of the long-term implications of head trauma. One of those was ex-defenceman Craig Muni, Gretzky's Stanley Cup-winning teammate of the late 1980s.
The issue of head shots in sports goes beyond just hockey, too. Later this month comes the release of the much-anticipated movie "Concussion", a flick that stars Will Smith as a forensic pathologist who fought against alleged efforts by the National Football League to suppress his research on the brain damage suffered by professional football players.
Gretzky can only shake his head in admiration of how far concussion research has come. In town for the unveiling by Breitling of a new special watch in honour of his 50-goals-in-39-games feat of 1981, we are standing in the lobby of a prominent Toronto hotel when The Great One is asked if he ever suffered a concussion.
He doesn't answer "yes." He doesn't answer "no." Not because all those shots to the noggin he asborbed en route to becoming the highest scorer in NHL history are finally taking their toll. No, it's more likely that Gretzky isn't sure because, well, the C-word just wasn't used much back then.
Maybe the proper question should have been: "How many times did you get your bell rung/marbles scrambled?" At least that would be more familiar terminology for those playing in Gretzky's days.
Either way, the entire subject has the Great One in a philosophical mood.
"In life, we change. Everything moves around," Gretzky said.
"When we got hit in the 1970s and 80s, we didn't really know what a concussion was. You'd just think you got your bell rung. So now, we've advanced so far with the technology, the trainers, the doctors, it's a different game now. It's a different era. These guys are bigger, they're faster, they're better athletes than we were. It's not that we weren't good athletes. But that's progression."
Gretzky pointed to the size and speed of the modern day players as a reason that they seem more susceptible to injury, whether it be concussions or other ailments. And he points to the broken left clavicle suffered by young Edmonton Oilers star Connor McDavid as an example.
"I understand 100% why guys are concerned about concussions," Gretzky said. "It's a big man's sport right now.
"Look at Connor McDavid. I know he didn't get his bell rung. But he broke his shoulder blade and he got hit hard. I don't care what anyone says. It wasn't done on purpose. It was a hockey play that went wrong.
"These guys are so big and so fast and so strong, if you are not in the right position, you are going to get hurt. Either a concussion or hurting your knee or hurting your shoulder.
"These guys are great players now. Simple as that."
Ones who now better know the ramifications of getting your "bell rung" than those in the Gretzky era did.
mike.zeisberger@sunmedia.ca
twitter.com/zeisberger


text:
Why I Love My
Adam Rippon on body-image pressure: 'What I thought was so normal is so abnormal'
Now, the Olympian finds strength in what makes him different.
"If I had a chance to talk to my younger self, I would say: Don't be afraid to be different. Don't be afraid to make mistakes."Harry How / Getty Images
Get Stuff We Love
Aug. 2, 2018, 8:46 PM UTC / Source: TODAY
By Adam Rippon
Adam Rippon is one of our 2018 TODAY Style Heroes. Click here to see the full list!
In an essay for TODAY Style, the Olympic figure skater talks about the pressure put on athletes to look a certain way how he learned to embrace his differences after combating an eating disorder.
Rippon, 28, spoke to us on behalf of his work with DSW and their latest campaign, which is all about inspiring self-expression.
In sports, we sometimes have a skewed vision of what we should look like. Even just being out of skating for a few months now, I see it more. What I thought was so normal is so abnormal.
For a long time, I struggled with what I thought would be the best version of myself. Not that I didn't like the way I looked, but I wanted to be the best skater I could be instead of just trying to be the best athlete I could be.
When I focused on being the best athlete, my body changed. It didn't look like everyone else's, but I was skating my best. I was healthier. It's really about staying true to being healthy but also remembering we're all different. Everybody's "healthy" and everybody's "perfect body" are going to look a little bit different, and that's OK. That's right.
Team USA figure skater and bronze medalist Adam Rippon made a big splash at the Winter Games in Pyeongchang.Roberto Schmidt / Getty Images
Self-expression is the ability to take what you feel on the inside and show that to the world. You can express yourself through words, actions and through your style. Every chance you have and every opportunity you have to express yourself, you should take advantage of it.
I think I represent people who have felt different at some point in their lives, which we all have.
That's what life is all about: sharing who you are and learning about other people. It's about being brave, and sometimes your clothes or style can act like your suit of armor going into a situation. It gives you the power to do something. It can change your mood.
Being in a pair of sweatpants can make you feel comfortable and being in something high-end can make you feel pretty fancy. Style has a huge effect on the way you feel about yourself.
Rippon often uses style as a way to express himself.Bryan Bedder / Getty Images for DSW
If I had a chance to talk to my younger self, I would say: Don't be afraid to be different. Don't be afraid to make mistakes. I've learned the most from the mistakes I've made. I've learned being different is what makes me really special. We're all a little different. We all sometimes struggle with the fear of not being perfect or letting other people down. So, little Adam, let go of that fear and just be unafraid.
TODAY Style Heroes 2018
TODAY Style Heroes 2018TODAY Style announces their 2018 list of heroes, including celebrities, athletes, designers, makeup artists, activists and many more.
Everyone says, "When one door closes, another one opens," and I love that quote but you have to look for those open doors. It can feel like all the doors are closed, but sometimes you just need to look around. You don't know what other possibilities are out there. Even if you have setbacks or if something doesn't feel like it's going in the right direction, maybe it's just leading you to a better direction.
Adam Rippon shares his morning pep talk
April 12, 201801:00
The response from the LGBTQ community on my Olympic journey has been pretty overwhelming but incredible. I don't think I was expecting to hear from so many people of different ages and backgrounds.
I think I represent people who have felt different at some point in their lives, which we all have. We've all gone through hard times. I'm just really grateful I had the chance to go to the Olympics and represent my country, but more than that, represent myself really authentically.
Rippon partnered with shoe company DSW for a campaign about self-expression. Jeff Lipsky / DSW
I didn't realize how many people still struggle to be able to do that, so I hope seeing Mirai (Nagasu) and I compete at the Olympics — two people who four years ago were crying together on a rooftop eating In-N-Out because we weren't at the games — helps people realize you can achieve anything you dream of.
What I value most about my friendship with Mirai is that she's somebody I can always rely on; somebody I can say anything to without any sort of judgement. I'm able to speak my mind and say things that are really bothering me and I know I'm talking to someone who I can trust. As I get older, I see how rare and lucky I am to have a friend like her.
Rippon with his pal and fellow figure skater Mirai Nagasu. Jeff Lipsky for DSW
I want people to know that you can be anybody — you can be a girl from Arcadia, California, like Mirai, or a boy from a small town in Scranton, Pennsylvania, like me — and achieve your dreams. Really anything is possible if you set your mind to it.
This interview has been edited and condensed for clarity. As told to TODAY's Brooke Sassman.
Relive all the fun TODAY had at the Olympics
Feb. 23, 201803:28


Cedar Lake Rustic Log Vanity 48" - 72"
Cedar Lake Rustic Log Solid Wood Vanity 48" - 72"
Our Cedar Lake Log Vanities features real solid wood construction. This means the vanity tops are a solid 2" thick with a natural front edge and all drawer fronts and side panels are real wood too. Not only are the sides of your vanity solid wood, but they are also tongue and groove paneling, just like many rustic cabin interior walls. When you place this log vanity in your bathroom you can rest easy knowing that your rustic vanity is there to last.
Enjoy this rustic work of art in your bathroom getaway whether it happens to be in your log cabin, rustic lodge, or perhaps your western ranch or lakeside cottage! Where ever you are, this vanity will be there to faithfully serve for generations to come with its rustic vanity style!
Solid Wood construction. No plywood veneers!
Standard or Liquid Glass vanity top finish.
Optional Tilt-Out Storage Bin to replace under sink faux drawer.
Hidden hinges on the raised panel doors.
Backsplash included, as well as a side splash for any side touching a wall.
48" - 60" Vanities with Sink Left or Right will have drawers on one side and a faux drawer & doors below the sink.
Between Wall vanities require you to fill out the Between Wall Measurement field.
Sink and faucet holes will only be cut for vanities that also purchase a sink or sink package from Log Furniture Place.
Splashes feature a natural edge and thus vary in height.
Vessel sinks add to the overall usage height of your vanity, so keep your more vertically challenged loved ones in mind.


text:
Worldwide shadow education: Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement
David P. Baker, Motoko Akiba, Gerald K. LeTendre, Alexander W. Wiseman
The growth of structured, outside-school activities for improving students' mathematics achievement is an enduring feature of modern schooling with major policy implications. These "shadow education" activities mimic, or shadow, formal schooling processes and requirements. Using extensive cross-national data from the Third International Mathematics and Science Study, we examine shadow education as a macrophenomenon of modern schooling through its (a) prevalence, (b) strategies for use, and (c) associated national characteristics. We find that shadow education is prevalent worldwide, but that there is considerable cross-national variation in its use. Contrary to findings from single country studies, we find most shadow education is remedial in nature. We then test hypotheses concerning the national origins of shadow education and its impact on nations' production of mathematics achievement. Our results show that institutional factors of education, including limited access and lower levels of funding, drive the use of shadow education, instead of high-stakes testing and national achievement incentives. We conclude by discussing implications for both educational policy and theory regarding the degree to which institutionalization of mass schooling increasingly dominates contexts of schooling.
Educational Evaluation and Policy Analysis
Dive into the research topics of 'Worldwide shadow education: Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement'. Together they form a unique fingerprint.
mathematics Social Sciences 100%
mathematics studies Social Sciences 27%
educational theory Social Sciences 24%
institutional factors Social Sciences 23%
science studies Social Sciences 22%
educational policy Social Sciences 20%
Baker, D. P., Akiba, M., LeTendre, G. K., & Wiseman, A. W. (2001). Worldwide shadow education: Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement. Educational Evaluation and Policy Analysis, 23(1), 1-17. https://doi.org/10.3102/01623737023001001
Baker, David P. ; Akiba, Motoko ; LeTendre, Gerald K. et al. / Worldwide shadow education : Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement. In: Educational Evaluation and Policy Analysis. 2001 ; Vol. 23, No. 1. pp. 1-17.
@article{e63560cc3434457d996f27e3bf9c7fdf,
title = "Worldwide shadow education: Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement",
abstract = "The growth of structured, outside-school activities for improving students' mathematics achievement is an enduring feature of modern schooling with major policy implications. These {"}shadow education{"} activities mimic, or shadow, formal schooling processes and requirements. Using extensive cross-national data from the Third International Mathematics and Science Study, we examine shadow education as a macrophenomenon of modern schooling through its (a) prevalence, (b) strategies for use, and (c) associated national characteristics. We find that shadow education is prevalent worldwide, but that there is considerable cross-national variation in its use. Contrary to findings from single country studies, we find most shadow education is remedial in nature. We then test hypotheses concerning the national origins of shadow education and its impact on nations' production of mathematics achievement. Our results show that institutional factors of education, including limited access and lower levels of funding, drive the use of shadow education, instead of high-stakes testing and national achievement incentives. We conclude by discussing implications for both educational policy and theory regarding the degree to which institutionalization of mass schooling increasingly dominates contexts of schooling.",
author = "Baker, {David P.} and Motoko Akiba and LeTendre, {Gerald K.} and Wiseman, {Alexander W.}",
journal = "Educational Evaluation and Policy Analysis",
Baker, DP, Akiba, M, LeTendre, GK & Wiseman, AW 2001, 'Worldwide shadow education: Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement', Educational Evaluation and Policy Analysis, vol. 23, no. 1, pp. 1-17. https://doi.org/10.3102/01623737023001001
Worldwide shadow education : Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement. / Baker, David P.; Akiba, Motoko; LeTendre, Gerald K. et al.
In: Educational Evaluation and Policy Analysis, Vol. 23, No. 1, 01.01.2001, p. 1-17.
T1 - Worldwide shadow education
T2 - Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement
AU - Baker, David P.
AU - Akiba, Motoko
AU - LeTendre, Gerald K.
AU - Wiseman, Alexander W.
N2 - The growth of structured, outside-school activities for improving students' mathematics achievement is an enduring feature of modern schooling with major policy implications. These "shadow education" activities mimic, or shadow, formal schooling processes and requirements. Using extensive cross-national data from the Third International Mathematics and Science Study, we examine shadow education as a macrophenomenon of modern schooling through its (a) prevalence, (b) strategies for use, and (c) associated national characteristics. We find that shadow education is prevalent worldwide, but that there is considerable cross-national variation in its use. Contrary to findings from single country studies, we find most shadow education is remedial in nature. We then test hypotheses concerning the national origins of shadow education and its impact on nations' production of mathematics achievement. Our results show that institutional factors of education, including limited access and lower levels of funding, drive the use of shadow education, instead of high-stakes testing and national achievement incentives. We conclude by discussing implications for both educational policy and theory regarding the degree to which institutionalization of mass schooling increasingly dominates contexts of schooling.
AB - The growth of structured, outside-school activities for improving students' mathematics achievement is an enduring feature of modern schooling with major policy implications. These "shadow education" activities mimic, or shadow, formal schooling processes and requirements. Using extensive cross-national data from the Third International Mathematics and Science Study, we examine shadow education as a macrophenomenon of modern schooling through its (a) prevalence, (b) strategies for use, and (c) associated national characteristics. We find that shadow education is prevalent worldwide, but that there is considerable cross-national variation in its use. Contrary to findings from single country studies, we find most shadow education is remedial in nature. We then test hypotheses concerning the national origins of shadow education and its impact on nations' production of mathematics achievement. Our results show that institutional factors of education, including limited access and lower levels of funding, drive the use of shadow education, instead of high-stakes testing and national achievement incentives. We conclude by discussing implications for both educational policy and theory regarding the degree to which institutionalization of mass schooling increasingly dominates contexts of schooling.
JO - Educational Evaluation and Policy Analysis
JF - Educational Evaluation and Policy Analysis
Baker DP, Akiba M, LeTendre GK, Wiseman AW. Worldwide shadow education: Outside-school learning, institutional quality of schooling, and cross-national mathematics achievement. Educational Evaluation and Policy Analysis. 2001 Jan 1;23(1):1-17. doi: 10.3102/01623737023001001


This backpack offers excellent value for money as well as having lots of features. Ideal for college, school, walking or as a daily business backpack, this product is well set up for any eventuality. A choice of colours with accent colour hints provides a fresh outlook.
American Tourister Urban Groove UG3 Laptop Backpack 15.6"


text:
The Store Sri Petaling Promotion (23 December 2021 - 26 December 2021) Expired
The Store Sri Petaling Promotion from 23 December 2021 until 26 December 2021
Get the latest The Store Promotions.
The Store Sri Petaling Promotion from 23 December 2021 until 26 December 2021.
WOW! Check out this special deals! Come and get your essential items exclusively at The Store Sri Petaling only! Promotion valid from 23 - 26 December 2021. Let's stock up your fridge & pantry now! Hurry! While stocks last!
For more The Store Promotions visit to:
https://www.syioknya.com/DealList/The Store
The Store Promotions Supermarket / Hypermarket Promotions
The Store 3 Ply Face Mask for Sale
The Store Dreamy Night Home Chinese New Year Sale (valid until 15 February 2022)
The Store OLDTOWN White Coffee CNY ONG & WIN 2022 Contest (3 January 2022 - 27 February 2022)
Giant Chinese New Year Promotion Catalogue (13 January 2022 - 2 February 2022)


text:
Home / Serie A / Serie A: Cristiano Ronaldo Shuns Rumor Of Bad Blood With Coach
Serie A: Cristiano Ronaldo Shuns Rumor Of Bad Blood With Coach
Diamond 2:10 PM Serie A
Juventus star, Cristiano Ronaldo, recently talked about the issue of his substitution in Juventus match against AC Milan and states that he was not in any way angry, Diamond Hub 101 reports.
Coach Sarri thought it would be a great idea to rest Ronaldo in the second half of the Serie A game against AC Milan which made the Portuguese unhappy as he also left the stadium before the final whistle was blown.
Despite the attitude of Ronaldo, the head coach refused to criticize his actions as he praised him for even playing even as he struggled with a knee injury.
"Man United Boss Wanted Me To Stay"...Lukaku
Raheem Sterling Criticizes Fans For Booing Gomez
Barca Fans Attack Rakitic On Twitter
Aubameyang Debunks Rift Rumour
Cristiano Ronaldo also debunked any form of a rumor saying there was bad blood between him and the coach...
For the last three weeks, I have been playing limited. There was no controversy, you create controversy. I don't like to be replaced, but I have been playing limited for the last three weeks, I tried to help Juventus, even playing injured. I'm still not 100% but when it comes to sacrificing for the club or team I do it with pride because I know there were a lot of games up for grabs.
The 34-year-old also talked about the match with Inter Milan...
At Juventus, Inter are putting a lot of pressure. We are two points ahead, but we can't go easy because if they draw or lose, they overtake us and I sacrificed myself. I have never had major injuries. I play 50 or 60 games a year, but at one time or another there may be an unforeseen event: It's a pain that keeps me from being 100%. But I always try to help. There has been a lot of controversy on this subject, without there being much to see. We won. Juventus is in first place, we (Portugal) qualified and I will be 100% fit as fast as possible.
In Movies...
Top 5 Movie For The Week
Latest Blockbusters From July To August 2019
New Blockbusters In Theatres


text:
Q: React Router Dom Private Route Always Redirects to Login I'm building a full stack react application. I have the stack operating and pulling information from the backend when I'm calling it from the frontend. I'm using axios on the frontend to hit the endpoints I've set up on the backend. I'm having an issue with frontend authentication though. I'm using passport and passport-google-oauth20 to log users in with Google OAuth2.0. I have this working correctly. The problem I'm having: when a user hits a specific URL (controlled by react-router-dom) I have a function called authVerify run that pings the backend and checks if the user is logged in (by looking at the cookie - not accessible in JS). The function runs correctly and correctly updates the state. I have a state field for authenticated originally set to false, and on a successful 200 response I setState for authenticated to true. But, the protected routes I've built aren't working. If the user is authenticated, they should be able to go to that route. If not, they get redirected to the login page. But, everything just redirects to the login page.
Here is the Router.js code:
import React from 'react';
import axios from 'axios';
import { BrowserRouter, Route, Switch } from 'react-router-dom';

import PrivateRoute from './PrivateRoute';
import Login from './Login';
import SignUp from './SignUp';
import App from './App';
import NotFound from './NotFound';

class Router extends React.Component {
  constructor(props) {
    super(props);
    this.state = {
      authenticated: false,
    };
  }

  componentDidMount() {
    this.authVerify()
      .then((res) => {
        if (res.status === 200) {
          console.log(this.state);
          this.setState({
            authenticated: true,
          });
          console.log(this.state);
        }
      })
      .catch(err => console.log(err));
  }

  authVerify = () => axios.get('/authVerify')

  render() {
    return (
      <BrowserRouter>
        <Switch>
          <PrivateRoute path="/" component={App} />
          <Route exact path="/pages/signup" component={SignUp} />
          <Route exact path="/pages/login" component={Login} />
          <PrivateRoute path="/pages/dashboard" authenticated={this.state.authenticated} component={App} />
          <Route component={NotFound} />
        </Switch>
      </BrowserRouter>
    );
  }
}

export default Router;

And here is the PrivateRoute.js code:
import React from 'react';
import { Route, Redirect, withRouter } from 'react-router-dom';

const PrivateRoute = ({ component: Component, authenticated, ...rest }) => (
  <Route
    {...rest}
    render={props => (authenticated === true ? <Component {...props} /> : <Redirect to="/pages/login" />)}
  />
);

export default withRouter(PrivateRoute);

I have console logged the response from the API and I successfully get a 200 response. I've also console logged the state before and after the call to the API and before it's false and after it's true. But, I'm always redirected to the login page.
I think the issue is that the call to the API is taking too long and the component is mounting before authentication is verified. But, I thought by setting the state in the componentDidMount function would update the component and redirect appropriately. Any help would be appreciated.

A: I had the same problem when working with private routes, the issue is that your component is rendered before the resolution of your API call, the solution for me was to wait for the response to finish before rendering the component.
I used a isSendingRequest which starts as true and prevented my component from rendering (maybe you can display a spinner when this happens) after that when the request is finished, isSendingRequest is set to false and the component is rendered.
Hope it helps!

A: Please always add root path route "/" below of all other routes like:
<Route path="/checkout" component={YourComponent} />
.....
.....
<Route path="/" component={App} />


CarDroid is an in-vehicle device that makes your car smart. Just plug it into your car's OBD-II port.
The UonMap CarDroid app offers the same functions as the web account version on uonmap.com.
● receive and manage notifications.
2. You can see the available data in the app without having a UonMap account.
- ESNaR – Emergency Situation Notification and 3D Reconstruction. It is our unique technology which combines two extremely important functions: car accident notification and car accident 3D reconstruction.
- Remote car diagnostics. You can easily check trouble codes to find out what's wrong with your car and clear them.
- Vehicle state notifications. You will be notified about the critical conditions of a vehicle: high engine temperature, low fuel level, high rpm, etc.
- Alarm system. If your vehicle is being towed away, hit in a parking lot, or in case of a break-in you will receive an alert.
- Positioning and tracking history. You can see where your car is located at any moment, track it online and check the vehicle route for any period of time.
- Microphone remote listening. The CarDroid supports audio input/output through microphone, so you can speak to the driver of a vehicle or listen what is happening inside a car.
- Driver behavior monitoring. Monitor and be notified in case of an unsafe driver behavior: hard acceleration, hard braking, speeding, risky maneuvering, etc.
- In-door location (Wi-Fi Positioning). In case there's no GPS signal in the area, CarDroid uses Wi-Fi to define the location of a car.
- Wi-Fi Hotspot. CarDroid can share its Internet access with other external devices via Wi-Fi.
Our connected car solution will turn your regular car into a smart car. Download the app for your CarDroid and enjoy its wide range of functions.


During reading break the Athletic Facilities are open during our regular semester hours.
TWU Athletic Facilities are CLOSED on all Statutory Holidays.
For changes to hours, open gym times, and other updates check out the TWU Athletic Facilities Facebook page or click on this link for our weekly facility schedules https://www.twu.ca/school-human-kinetics/athletic-facilities/fitness-centre.
New Alumni are eligible for a $50 membership for their first semester post grad to the Fitness Centre.
The place to be on campus is the TWU Fitness Centre. In 2015 the Athletic Facilities added a new addition to its Fitness Centre. On the first floor is a workout area of the latest and greatest fitness equipment. It has everything anybody needs to accomplish a great workout. It has 5 squats racks with platforms for strength training, a TRX rig for functional movement training, Keiser bikes, treadmills, Stairmaster, rowing machine, and an S-Drive for cardio and high intensity interval training. Also, the Fitness Centre has dumbbells that go up to 110lbs and a lot of cable machines to satisfy any training program.
Trinity Western University's Athletic Facilities seeks to create a comfortable environment that is enjoyable for everyone. We ask that everyone who works out in our Athletic Facilities considers others before themselves. Our first priority is to ensure cleanliness and limit the spread of bacteria and potential diseases. Our second priority is to create an environment that is comfortable for everyone who uses the space. As such, TWU-appropriate shirts and shoes are required at all times in all of our Athletic Facilities.
Our Trainers are students who are aspiring to become great trainers. They have the knowledge and education to be great trainers. They need experience working in a gym to help solidify their skills. These Student Trainers know how to train individuals and help anyone to achieving their goals.
We have a Strength Leaderboard that any member of the Fitness Centre can participate. It is a one rep max competition of strength exercises with multiple categories. Ask the Fitness Staff which category they can participate in the strength leader board.
The Fitness Centre, for Fall and Spring semesters, hosts a Fitness Challenge. This event is only for students. The winners of 1st, 2nd, and 3rd between men and women receive a prize from a sponsor of the Fitness Challenge.
With how great our Fitness Centre is, the programs we have, and the people serving its members, we pride ourselves on its community and training environment. It is a non-judgmental and friendly place, it is to get in a great workout, de-stress and have fun.


Paris, 1967. Five university students, lead by Veronique (Anne Wiazemsky) and Guillaume (Jean-Pierre Léaud), spend their summer vacation holed up in an apartment borrowed from a friend's wealthy parents. The group, who also include Henri (Michel Semeniako), Yvonne (Juliet Berto) and Kirilov (Lex de Bruijin), spend their time studying political texts, delivering lectures to each other, and discussing how they can apply the teachings of Mao Tse-tung to their own lives. After reading a series of texts advocating violence in the cause of revolution, the group agree to carry out a political assassination. Only Henri objects, resulting in his expulsion from the group. Véronique is chosen to carry out the assasination but botches the operation and kills an innocent man. Kirilov confesses to the murder then commits suicide. As their holiday comes to an end, the four remaining members go their separate ways, each believing they have made progress towards their individual dream of revolution. .
La Chinoise marked a turning point in Jean-Luc Godard's work. The romanticism and genre playfulness of his earlier films would, for the next decade at least, be replaced by a commitment to exploring political ideology in an increasingly abstract and fragmented style. The years of doubt and despair, which had nevertheless inspired a one man cinematic revolution, were now to give way to a different kind of revolution; one, influenced in part, by Godard's relationship with his new wife Anne Wiazemsky, and through her, the younger generation the director now came into contact with. However, whilst La Chinoise thrilled some – Pauline Kael and Andrew Sarris were amongst those who praised it as amongst his best – many of his admirers were alienated and confused by his new direction. Indeed the film still divides opinion between those who regard La Chinoise as the point when Godard's work went off the rails into incomprehensibility, and those who insist this film marked the start of the most important phase of his career.
In truth La Chinoise was not such a radical step for Godard. He had long since abandoned narrative cinema in favour of a loose Brechtian essay form. Pierrot le fou (1965), Masculin, feminine (1966), and Two or Three Things I Know About Her (1967), had all been steps on the road towards a new ideal. Yet La Chinoise was shot with a wildness unusual even for Godard. Many scenes were improvised and reshot a number of times, giving Godard a wide range of choices in the editing room. He explained in an interview that La Chinoise was "exclusively a film of montage," and added, "I shot autonomous sequences, without any order, and I organized them later.". It's an approach that works perfectly for the film's subject matter, emphasizing the rebellious attitude and moral confusion of the five protagonists.
However radical La Chinoise might have appeared when it first hit cinema screens in 1967, it turned out to be remarkably prophetic in light of the explosive events of the following year. When student protests turned into riots in May 1968, many of those protesting spoke in slogans that might have been uttered by one of the characters portrayed in the film. Godard was able to be so accurate because he had experienced first hand the world of student politics the year before at Nanterre University where his girlfriend, and later wife, Anne Wiazemsky, was enrolled. Many of the students in this dull suburban campus on the outskirts of Paris, were deeply dissatisfied both with the society in which they lived and the university in which they studied. They produced endless tracts analysing the problems of the world and how they might be put right. Godard became a regular visitor to the campus, coming to pick up Anne in his sports car, and he too was soon reading these denunciations of capitalist society.
Jean-Luc Godard's engagement with left-wing politics had been evident in his films for some years. His views had become increasingly radical, dominated by his opposition to the Vietnam War, to American influence in politics, economics, and culture, and, above all, to the Hollywood cinema. Inevitably he became drawn into the schism dividing the French left at that time, between the pro-Soviets and the pro-Chinese. In the early 1960s, China had taken a strong stand in favour of third world revolution. A small but growing number of Communists believed that the Chinese leader Mao, rather than the Soviets, was now the only authentic guarantor of "Marxism-Leninism" in the world. The most dynamic of French Maoists were from the student milieu and it was they with whom Godard would become increasingly aligned over the coming years and about whom he wanted to make a film.
For his cast, Godard brought together five young people, each of whom played a role derived from their own lives. So Anne Wiazemsky plays a student at Nanterre University involved in radical politics; Jean-Pierre Leaud an ambitious young actor; Juliet Berto a girl from the provinces, and so on. All give fine, committed – and in the case of Leaud – charming performances, that go some way to counteracting their more absurd pontifications. The appearance of philosopher and radical thinker Francis Jeanson, in the film's most critical scene, lends the film considerable authenticity. His criticism of Veronique's desire for violent action is measured, rational and hard to disagree with, however Veronique, intoxicated with ideology, fails to be persuaded from her course of action.
But where does Godard himself stand? Taken at face value it might appear as if Godard is simply proselytising Maoism, but it's hard to believe that Godard is being entirely earnest in his portrayal of a self-appointed student commune whose method of confronting the evils of the day is through absurd role-playing games, class-room lectures, and acts of ineffectual violence. The failure of the five members of the group to achieve anything tangible as a result of their immersion in Marxist-Leninist theory, other than a suicide and the murder of two innocent people, would seem to suggest that unquestioning allegiance to any political ideology is at the very least foolish, and, if taken too far, downright dangerous. Yet while mocking them, Godard, at the same time, appears half in love with their youthful idealism; an idealism he had once shared himself but had lost somewhere along the way. Inspired by their passion and commitment, he would soon be describing himself as a Maoist, and one ready to give up directorial autonomy in the name of a shared political cause.
Despite all the lengthy ideological debates, La Chinoise is as stylistically exhilarating and provocative as any of Godard's films. Always interested in modern painting, he uses the walls of the apartment as a canvas for his graphic ideas, smearing the walls with red paint and daubing them with political slogans. Images of Marx and Mao, details of paintings by Bonnard and Klimt, an engraving from Alice in Wonderland, are cut into the action like some kind of cinematic Pop Art collage. Copies of Mao's Little Red Book fill the bookshelves in uniform rows, while the covers of magazines like Peking News and Red Guard adorn the walls. A rock song, "Mao Mao", with lyrics taken from Maoist catchphrases adds to the mix and a general impression of the collection of influences on the characters.
Another distinctive element of the film's style is Godard's frequent breaking of the fourth wall. His own voice can be heard offscreen on several occasions asking the actors questions. He also leaves the slate in a number of shots, and uses a second camera to film cameraman Raoul Coutard filming the action. This reflects the influence of Brecht whose thinking had been a factor in Godard's approach to his work for years but was never as explicit before as it is here. The actors repeatedly address the viewer directly and act out morality plays in a manner reminiscent of Brecht's theatre. Godard acknowledges his allegiance to the German in the scene where Jean-Pierre Léaud's character stands at a blackboard covered with the names of a number of playwrights including Sartre, Racine, Cocteau, Goethe, Sophocles, Chekhov, Pinter and Shakespeare. One by one he rubs away the names until only one remains: Brecht. It's as if Godard is carrying out an intellectual purge of himself, wiping out all his own influences until only one voice is left. It's an ominous forewarning of the uncompromising work to come.


text:
Q: AngularJs & jQuery loaded htmls Currently I have an app that is using C# MVC5 and jQuery. I'm looking to slowly move bits of it to be using AngularJs.
I have some jQuery loading a Html element via the .load method. What I would like to do is place an angularjs app within this loaded html. This html could be in several places on the page, as we have a number of tabs that it is dynamically loaded onto.
Is this possible?
Update

*

*Added the angularjs files to the app and they are getting included
fine.

*Added a basic angular app & controller to the project and
that is getting included fine

*I add a data-ng-app & data-ng-controller to 2 divs
< div data-ng-app="testApp" >
    < div data-ng-controller="testCtrl as test" >
    {{test.title}}
    < /div >
    < /div >
However, the testCtrl is not getting used and the dating-controller stays in the div, with the {{}} not getting replaced with the text. Any idea what I'm doing wrong?
Just created a sample app that shows what is happening
Sample App
Plunker example

A: I think the issue is that, your angular.js gets loaded before it could see any ng-app, ng-controller attrs, as the HTML is loaded through jQuery.
What you may try is to manually bootstrap AngularJS after the HTML get loaded.
Add this to the callback of your jQuery HTML loading:
angular.element(document).ready(function() {
  angular.bootstrap(document, ['testApp']);
});

Please refer to this:
https://docs.angularjs.org/guide/bootstrap

A: You'll just need to include the angular scripts in your MVC5 app, and the proper directives to bootstrap the angular app. Then, in the html that you're loading via .load that you'd like to control with angular, start adding your functionality there via directives in your angular app or via ng-controller.
Edit
Since you can only bootstrap one angular app per document, I'd recommend putting your ng-app directive on the html or body tag of your MVC app. Per some of the other answers, this will allow your angular app to be bootstrapped immediately. The other way you could do it is wrap the section of your MVC app with a div like so:
<!-- Section Loaded with your MVC app -->
<div ng-app="testApp">
    <!-- INSERT HTML WHEN LOADED FROM JQUERY HERE -->
</div>

This would allow angular to bootstrap your app immediately.

A: Yes, you can have different angular controllers and templates to display content on page.  You wouldn't even need the JQuery load, you could use use angular.

A: I think you are not initiated the Angular app.
Try this one.
var  Project = angular.module('testApp',[]);

Project.controller('testCtrl',["$scope",function($scope){
  $scope.title == "your title";

}]);

And change your html like this
< div data-ng-app="testApp" >
 < div data-ng-controller="testCtrl" > {{title}} < /div >
< /div >


Christian testimonies are the stories told by believers about what God has done and is doing in their lives. Today, we often think of the word "testimonial," in which people offer their personal experiences with a product. In this case, the encounter being described is with a person-the person of God in Jesus Christ.
click here to request your testimony to be added here on this site.


text:
Acquaah scores 25, California Baptist edges Southern 79-76
BATON ROUGE, La. (AP) Milan Acquaah had 25 points and eight rebounds, De'jon Davis added 16 points and nine boards and California Baptist beat Southern 79-76 on Wednesday.
Davis had dunks on back-to-back possessions to give California Baptist a 75-67 lead with 1:28 remaining, but those were the final field goals of the game for the Lancers. Aaron Ray answered the second dunk with a 3-point play to start a 7-0 run to pull to 75-74 with 45 seconds left.
Acquaah and Jordan Heading combined for four free throws on California Baptist's next two possessions and Richard Lee was off on a 3-pointer at the buzzer.
California Baptist (7-5) shot 61 percent from the field and made 18 of 23 free throws in its fourth Division I road game.
Ray scored a career-high 21 points for the Jaguars (1-11), who have lost five straight games. Lee added 18 points and Eddie Reese had 10 for Southern, which plays at Marquette (9-2) on Friday.